Babylon is used in the scriptures as a symbol of the wickedness of the world. To leave Babylon is to leave the wicked of the world and begin life as a follower of Jesus Christ. This symbolism is also important because of the many scriptures which talk about the destruction of Babylon. These have a dual meaning—they refer to the literal destruction of the kingdom of Babylon and to the destruction of the wicked at the Second Coming of Christ.
Neal A. Maxwell
"Even if we decide to leave Babylon, some of us endeavor to keep a second residence there, or we commute on weekends. To quote President Marion G. Romney, some go on 'trying to serve the Lord without offending the devil' ("The Price of Peace," in Speeches of the Year [Provo: Brigham Young University, March 1, 1955], p. 7)." (Neal A. Maxwell, A Wonderful Flood of Light, p.47)
"Why do some of our youth risk engaging in ritual prodigalism, intending to spend a season rebelling and acting out in Babylon and succumbing to that devilishly democratic 'everybody does it'? Crowds cannot make right what God has declared to be wrong. Though planning to return later, many such stragglers find that alcohol, drugs, and pornography will not let go easily. Babylon does not give exit permits gladly. It is an ironic implementation of that ancient boast: 'One soul shall not be lost.' (Moses 4:1.) (Ensign, November 1988, p. 33. as taken from The Neal A. Maxwell Quote Book, by Cory H. Maxwell, under heading for "Sin")
Isa 49 0""#isa. 49:1Isaiah 49 is a most remarkable prophecy, one intended by the spirit of revelation to embrace multiple fulfillments. The Book of Mormon version of the prophecy, which contains significant textual restorations, greatly enhances our understanding of Isaiah's message and the workings of the spirit of prophecy. The text is a marvelous messianic prophecy, as well as a detailed description of Joseph Smith and the Story of the latter-day restoration. It can also be properly argued that this prophecy applies to Isaiah, or that it is a description of major events in the history of the nation of Israel. Such interpretations are not inappropriate, as long as they do not obscure its greater meaning as it applies to Christ and Joseph Smith. Since Nephi lived a considerable time before the coming of Christ, it was appropriate that he view this prophecy primarily as it applied to the coming of the Savior. Since we live a considerable time after Christ's mortal ministry, it is appropriate that we see this prophecy primarily as it applies to events of our day. Isaiah's detailed knowledge of the latter-day restoration, the role of Joseph Smith, and the coming forth of the Book of Mormon, sustain this conclusion. The word of God is most durable. We will here interpret the prophecy as it applies to the Prophet Joseph Smith, for such was the pattern of our Lord in the interpretation of Isaiah he gave among the Nephites (see "#3 ne. 21:9"#3 ne. 21:10"#3 ne. 21:113 Nephi 21:9-11)." (Joseph Fielding McConkie and Robert L. Millet, Doctrinal Commentary on the Book of Mormon, 4 vols. [Salt Lake City: Bookcraft, 1987-1992], 1: 157.)